Monday, October 11, 2010

Charles Taylor, "A Secular Age." WHY? RADIO, October 10, 2010.

Even the most religious of people understand that their belief is only one option of many; a different attitude than those who lived 500 years ago when theological commitments were so automatic as to not be questioned. What caused this radical cultural shift? This is the question Charles Taylor seeks to answer in his new book A Secular Age. In doing so, he asks about the nature of religion, the meaning of secularism, and the history of how much of the world shifted from the former approach to the latter. Join WHY? as we ask about this innovative and important topic, and connect it to Taylor's long career of influential philosophical study. WHY?'s host Jack Russell Weinstein says," I'm overwhelmed by the opportunity to talk with Charles Taylor. His work has been so important to me, but even more so, conversations with him, early in my career, helped focus my thoughts for a decade or more. I can say with confidence that not only is he a kind and accessible person, but he is also one of the smartest people I have had the good fortune to meet and learn from."

Charles Taylor is one of the most important and influential philosophers alive today. His 1992 book Sources of the Self continues to impact a great deal of contemporary philosophy, sociology, anthropology, and other disciplines. Taylor is Professor Emeritus at McGill University, a recipient of the prestigious Templeton Prize, the author of more than a dozen books, and countless scholarly articles.

No comments:

Post a Comment

SUBSCRIBE FOR EMAIL UPDATES

FEEDBURNER FEEDS

WHAT IS 'THEORY'?

Institutionalised philosophy has before it something called 'philosophy,' which is emphatically not philosophy, that does not follow the protocols of that discipline, that does not measure up to apparently transparent standards of logical rigour and clarity. . . . This institutionalised 'philosophy,' which is not itself, produces another paradox as well: it proliferates a second philosophy outside the boundary that philosophy itself has set, and so it seems that philosophy has unwittingly produced this spectral double of itself. It may be that what is practised as philosophy in most of the language and literature departments . . . has come to constitute the meaning of 'philosophy,' and so the discipline of philosophy must find itself strangely expropriated by a double. And the more it seeks to dissociate itself from this redoubled notion of itself, the more effective it is in securing the dominance of this other philosophy outside the boundary that was meant to contain it. (Judith Butler, "Can the 'Other' of Philosophy Speak?" 241)

I shall use the word ‘theorist’ rather than ‘philosopher’ because the etymology of ‘theory’ gives me the connotation I want, and avoids some I do not want. The people I shall be discussing do not think that there is something called ‘wisdom’ in any sense of the term which Plato would have recognised. So the term ‘lover of wisdom’ seems inappropriate. But theoria suggests taking a view of a large stretch of territory from a considerable distance, and this is just what the people I shall be discussing do. They all specialise in standing back from, and taking a large view of, what Heidegger called the ‘tradition of Western metaphysics’ – what I have been calling the ‘Plato-Kant canon.’ (Richard Rorty, Contingency, Irony, Solidarity 96)

Everywhere I go, I find a poet has been there before me. (Sigmund Freud)

A man with one theory is lost. He needs several of them, or lots! He should stuff them in his pockets like newspapers. (Bertolt Brecht)

Something is happening to the way we think about the way we think. (Clifford Gertz, "Blurred Genres: the Refiguration of Social Thought" 20)

The history of thought is the history of its models. (Frederic Jameson, The Prison-House of Language)